大方廣佛華嚴經隨疏演義鈔 47.37

47.37

疏「然古德將為結上」等者，賢首云：「三結歎相。」光統云：「此結上三道究竟之義。行等行者，結樂與佛成證道行。積聚等積聚者，結與菩薩成中道行。長養等長養者，結與眾生成不住道。」遠公云：「證心遊理名行，一備一切名等行。助道漸滿名為積聚，一一行中具一切行名等積聚。不住漸增名為長養，一一門中各攝一切名等長養。」軌法師云：「但起一行名之為行，總眾多行名為積聚，增進勝前名為長養，由是前行異名顯耳。菩薩所行行既無量，不可備舉，但等言之，故皆云等也。」正法師云：「善根等者，施等善也。以大願攝取者，願大故行大也。行者，二利也。等行者，等行一切行也。積聚者，積行成德也。等積聚者，成一切德也。長養者，從行生行也。等長養者，生一切行也。」辨法師云：「行者，是佛於願樂位中所行；菩薩以大願攝同彼行，故云等行。積聚者，是佛功用位修積聚；菩薩同修，名等積聚。長養者，是佛無功用位修；菩薩同修，名等長養。是故上云如佛迴向開化一切，菩薩迴向亦復如是。此之謂也。」賢首云：「今更釋者，菩薩所有善根皆以大願迴向力故，令此善根攝成勝行。諸行齊行，故云等行。又由願力攝此善根所成諸行令不散失，故云積聚。有行斯積，故云等積聚。又由願力攝此善根所積眾行復生諸行，名為長養。一一行中生一切諸行，名等長養。是故皆由願力，令此善根皆悉廣大具足充滿也。」靜法云：釋行及積集、增長，義則無違。而等字勝正，謂取等佛之義，則不見正字之意。又亦同古以為結前，故俱非也。所以疏云「雖穿鑿非一，並未會下文」，下文積集增長皆有文故。疏「若以等為平等，與正相近，亦攝義不盡」者，但得迴向實際意耳，向餘二處及離過等皆不具也。疏「前段亦是大悲隨順」者，此中通有三意：一約所迴善根，即如向科此下第二能迴悲願。二從「若據迴向」下，約所迴向。言「是綺互」者，正是迴向綺互。向佛亦向生故，故云一時迴向三處。三兼明上大悲隨順及大悲深重亦是綺互，綺互亦是影略。疏「一離惑故」者，即永離一切憍慢放逸。放逸是眾惑之根，憍為染法所依，慢能長淪生死，故離此三，諸惑皆離。餘可思準。疏「初總顯深廣」者，為苦海故。餘可思準。「本即貪欲」者，《法華》第二云「諸苦所因，貪欲為本」等。

Regarding the commentary statement, "However, former virtuous masters took [this] as concluding the above...", Xianshou said: "The third concludes and praises the characteristics." Master Guangtong said: "This concludes the meaning of the ultimate culmination of the three paths above. 'Practicing equal practice' concludes the delight in perfecting the practice of the path of realization with the Buddha. 'Amassing equal accumulation' concludes the perfecting of the practice of the middle path with the bodhisattvas. 'Nurturing equal nurturing' concludes the perfecting of the path of non-abiding with sentient beings." Master Huiyuan said: "The mind of realization wandering in principle is called 'practice'; one fully possessing all is called 'equal practice'. The gradual fulfillment of the accessories to the path is called 'accumulation'; each and every practice possessing all practices is called 'equal accumulation'. Non-abiding gradually increasing is called 'nurturing'; each and every approach individually subsuming all is called 'equal nurturing'." Dharma Master Gui said: "Merely initiating a single practice is called 'practice'; subsuming numerous practices is called 'accumulation'; progressing superior to the previous is called 'nurturing'; hence the different designations of the former practices are displayed. Since the practices undertaken by a bodhisattva are immeasurable and cannot be fully enumerated, they are merely spoken of as equal, and therefore all are termed 'equal'." Dharma Master Zheng said: "'Roots of goodness are equal' refers to the goodness of giving and so forth. Subsuming them through great vows means that because the vows are great, the practices are great. 'Practice' is twofold benefit. 'Equal practice' is equally practicing all practices. 'Accumulation' is accumulating practice to accomplish virtue. 'Equal accumulation' is accomplishing all virtues. 'Nurturing' is giving rise to practice from practice. 'Equal nurturing' is giving rise to all practices." Dharma Master Bian said: "'Practice' is that which is practiced by the Buddha in the stage of aspiration and joy; the bodhisattva, through great vows, subsumes and identifies with that practice, hence it is called 'equal practice'. 'Accumulation' is the cultivation of accumulation by the Buddha in the stage of effort; the bodhisattva cultivating it together is called 'equal accumulation'. 'Nurturing' is the cultivation of the Buddha in the effortless stage; the bodhisattva cultivating it together is called 'equal nurturing'. Therefore, it was said above: 'Just as the Buddha's pariṇāmanā unfolds and transforms all, the bodhisattva's pariṇāmanā is also like this.' This is what it refers to." Xianshou said: "Now explaining it further: because of the power of the bodhisattva's great vows of pariṇāmanā, all roots of goodness are made to be subsumed into superior practices. All practices proceeding together is called 'equal practice'. Moreover, because the power of vows subsumes all practices accomplished by these roots of goodness so that they are not dissipated or lost, it is called 'accumulation'. Where there are practices, there is this accumulation; hence it is called 'equal accumulation'. Furthermore, because the power of vows subsumes the numerous practices accumulated by these roots of goodness to further give rise to all practices, it is called 'nurturing'. Giving rise to all practices within each and every practice is called 'equal nurturing'. Therefore, all is due to the power of vows that causes these roots of goodness to be vast, fully endowed, and complete." Jingfa said: "The explanation of practice, accumulation, and increase does not conflict in meaning. However, [rendering] the character *deng* (equal) as superior or correct—meaning taking the sense of equaling the Buddha—does not see the meaning of the character 'correct' (*zheng*). Furthermore, it also agrees with the ancients in taking it as concluding the preceding; hence both are incorrect." Therefore, the commentary states: "Although their forced interpretations are not single, none accord with the text below," because the text below explicitly contains texts on accumulation and increase. Regarding the commentary statement, "If one takes *deng* as equality, it is close to 'correct', yet it still does not exhaust the meaning": this only grasps the intention of pariṇāmanā toward bhūtakoṭi; toward the remaining two places and freedom from faults, it is not complete. Regarding the commentary statement, "The preceding section is also great compassion according with": herein there are generally three meanings. First, in terms of the roots of goodness being dedicated: namely, as categorized above, the second below is the compassionate vow that is able to dedicate. Second, from "If based on pariṇāmanā..." onward, in terms of that toward which one dedicates: saying that "it is mutually complementary" means precisely that the pariṇāmanā is mutually complementary. Because it is toward the Buddha and also toward sentient beings, it is said that it is dedicated simultaneously toward the three places. Third, it also clarifies that the above "great compassion according with" and "great compassion deep and heavy" are also mutually complementary; mutually complementary also means mutual implication. Regarding the commentary statement, "First, because of separating from afflictions": this is permanently departing from all arrogance and negligence. Negligence is the root of all afflictions, arrogance is that upon which defiled dharmas rely, and conceit can cause one to sink long in saṃsāra; hence by departing from these three, all afflictions are departed from. The rest can be deduced accordingly. Regarding "First, generally revealing depth and breadth": this is because it is an ocean of suffering. The rest can be deduced accordingly. Regarding "The root is precisely greedy desire": chapter 2 of the *Lotus Sūtra* states, "That by which all sufferings are caused—greedy desire is the root," and so forth.